Contemplative Pedagogy Research Articles

DEVELOPMENT OF LEARNING MANAGEMENT PROCESSES BASED ON THE CONTEMPLATIVE EDUCATION AND THE OPTIMUM EXPERIENCE APPROACHES FOR LEADING OF OPTIMUM LEARNING QUALITY TOWARD TEACHER-EARLY CHILDHOOD INTERACTIONAL RELATIONSHIPS

To develop learning management process based on the Contemplative Education Approach (CEA) and the Optimum Experience Approach (OEA) to enhance the ability relationships between teachers and students were built up, students’ responses of their effects to their learning management process based on the CEA and OEA towards teacher and Early childhoods were respected, such as, being lovely, affectively children, and creating conduction to their classroom learning environments. To administer which as 165 early childhood students in 11 classes and 11 teachers from the Early Childhood School at Bang Sai Royal Folk Arts and Crafts Center under the Royal Patronage of Her Royal Highness Princess Maha Chakri Sirindhorn were participated with the qualitative data, collectively. Research procedures were designed in 2 steps; first, teachers plans to manage the instructional design for including early childhoods who ought to practice their experiences and self-learning processes on self-awareness with practicing mindfulness through their self-observing activities, to improve the meditational activities and real life with themselves were observed by teachers, second, early childhoods respective learning of their opportunity on modern experience, self-literacy, self-mindfulness observation, observing a case study on their activities, and self-practicing daily life. Most of teachers were able to invent and change the increasing relationships between teachers and early childhoods’ abilities evidence from 1 to 2 scales. Relationships between teachers and students were invented the instructional processes with the role models’ teaching management to support and create children’ learning activities, children’ learning outcomes of their understanding, self-awareness, learning abilities, and were responded by teachers’ interaction behaviours with the CEA and OEA instructional methods to their classroom environments. Based on the findings, suggestions for enhancing teachers’ and children’ abilities of their associations between the CEA and OEA classroom environments are needs. The developing learning management processes are explored, respected, accepted, and loved ties for children, relatively. Article visualizations:

Contemplative pedagogy in hybrid and asynchronous online undergraduate aging services/gerontology courses

ABSTRACTThe rapid aging of the U.S. population has brought with it the challenge of preparing effective leaders in aging services/policy. These leaders need a fresh cognitive and empathic understanding of the complex needs of older adults and those who work with them. With its experiential and integrative approach, contemplative pedagogies are ideally suited for preparing aging services leaders. Contemplative pedagogies help learners interact with course material in ways that deeply engage students, disrupt habitual ways of thinking, and encourage innovative approaches to aging services/policy issues. Given the increasing popularity of hybrid and online courses, contemplative pedagogies could enhance learners’ satisfaction with and the quality of learning in these courses. This article provides a description of contemplative pedagogies and embodied cognition research and theory as a theoretical framework for them. The article discusses the ways in that contemplative pedagogies have been incorporated in two undergraduate management of aging services courses. Student responses to the use of contemplative pedagogies and directions for future research are presented.

Environmental Education as a Lived-Body Practice? A Contemplative Pedagogy Perspective

Environmental education usually appeals to the students’ knowledge and rational understanding. Even though this is needed, there is a neglected aspect of learning ecologically fruitful action; that of the lived-body. This paper introduces the lived-body as an important site for learning ecological action. An argument is made for the need of a biophilia revolution, in which refined experience of the body and enhanced capabilities for sensing are seen as important ways of complementing the more common, knowledge-based environmental education. Alienation from the physical environment is seen as one key element in producing environmental devastation. Consequently, human alienation from nature is seen as closely related to alienation from one's body. It is claimed that through overcoming the (Cartesian) dualist alienation of human consciousness from its lived body, we can decrease the alienation of human beings from their environment. Methods of contemplative pedagogy are introduced for addressing alienation. By getting in touch with the tangible lived-body in yoga or mindfulness meditation we reconnect to the material world of nature. Contemplative pedagogy cultivates the body and its senses for learning intrinsic valuation and caring for the environment. Lived-body experience is challenging to conceptualise; we use Maurice Merleau-Ponty's concept of the flesh in our attempt to do so. Finally, this paper suggests some contemplative practices of the lived-body for environmental education. Experiencing the flesh of oneself and the world as one and the same is an environmentally conducive experience that gives value and meaning to the flourishing of all life, human and non-human.

Mindfulness training as social work pedagogy: Exploring benefits, challenges, and issues for consideration in integrating mindfulness into social work education

ABSTRACTMindfulness training is increasingly being integrated as a contemplative pedagogy in social work education. Social work educators are using mindfulness training to support student self-care, facilitate critical reflection and enhance dialogue around challenging topics, integrate spiritual and holistic perspectives, and to help students develop direct practice skills. In this article, we describe a course we developed, where we use mindfulness training as a means of enhancing student self-care and well-being. We draw on our own experience, student evaluations, and the existing literature to identify and reflect upon key considerations in introducing this innovative experiential pedagogy into the social work classroom.

Book Review of "Mindful Teaching and Learning: Developing a Pedagogy of Well-Being"

Ragoonaden, Karen (Ed.) (2015). Mindful Teaching and Learning: Developing a Pedagogy of Well-Being. Lanham, Maryland: Lexington Books. Pages: 115. Price: $75 USD (hardcover).Karen Ragoonaden's edited volume Mindful Teaching and Learning: Developing a Pedagogy of Well-Being seeks to initiate exchanges about sustainable Mindfulness practices in (p. xii). To this end, slim volume provides an overview of empirical research pertaining to benefits of in an educational context, as well as exploring numerous research projects examining impact of on various actors within different levels of educational institutions, with a focus on higher educational context in both United States and Canada. The treatment of subject matter is at once extensive but concise: role of in lives and work of university faculty, university students, K-12 educational administrative staff, and prospective K-12 educators in both university and practicum contexts is explored in five chapters that follow a brief summary of empirical findings related to in each of these settings. The treatment of these contexts is at once theoretically driven but inherently practical. While reading this volume, one senses intent to compile a list of useful tools and techniques for use in these varied contexts.After Ragoonaden's detailed introduction to chapters included in collection, Elizabeth Mackenzie reviews evidence-based literature within field of contemplative science. Both Ragoonaden and Mackenzie make clear that their definition of in education is rooted in work of Jon Kabat-Zinn on Mindfulness-Based Stress Reduction (MBSR) in 1980s and 90s (Kabat-Zinn, 2015; Kabat-Zinn et al., 1998), which has broadened into a more general concept of mindfulness training (MT). Mackenzie outlines outcomes of MT that have been supported empirically in research, for K-12 students and teachers as well as those in Higher Education (HE) settings. These outcomes include enhancement of: cognitive skills such as working memory capacity and attention; brain function, including cerebral blood flow (CBF) changes; immune system function; emotional regulation; resiliency; prosocial behavior; and mental health. These effects are typically larger in clinical populations than in general population, and may operate through other variables such as stress reduction and improved sleep quality. The transdisciplinary nature of evidence provides a convincing portrait of benefits of interventions.Karen Ragoonaden returns in second chapter with a self-study of experience of incorporating MT into her work as a faculty member. For purpose of this self-study, she defines as the human capacity for observation, participation, and acceptance of life's moments from a loving, compassionate stance and defines well-being as health in terms of maximizing one's potential (p. 17). Her self-study is consistent with findings from first chapter in terms of stress reduction and sleep quality in particular, and goes further in emphasizing benefit of compassionate interactions for both instructors and students. Kathryn Byrnes and Tom Bassarear, in their co-authored chapter, continue this theme by describing their university courses aimed at incorporating contemplative pedagogy and teaching within university context. They deconstruct their approach, which is rooted in Arthur Zajonc's seven stages of contemplative inquiry (respect, gentleness, intimacy, participation, vulnerability, transformation, and insight ( Zajonc, 2009)). An appendix of learning activities provides a toolkit for HE instructors to reference.The focus changes midway through collection, turning to Leaderful Mindsets, which emphasize role of in educational leadership. In this chapter, Sabre Cherkowski, Kelly Hansen, and Jennifer Kelly take a two-fold approach, exploring how leaders can discover strengths of others and build communities in educational contexts. …

Contemplative Education

Contemplative Education

English

The purposes of this study were to develop a public mind curriculum with Contemplative Education and to study the effect of using the curriculum to enhance public minds. The study was carried out using the research and development process, consisting of three phases: investigating fundamental data, developing a curriculum, and evaluating the results after using the developed curriculum. The sample group was made up of 26 students studying in Grade 8. The statistics used in the data analysis were percentage, mean, standard deviation, and one-way repeated measure ANOVA. The results of this research found that: 1) the developed curriculum is composed of four components, namely i) purpose, ii) learning content, iii) learning management, and iv) measurement and evaluation. The learning management of the developed curriculum was based on contemplative education, consisting of five processes and three steps and 2) the findings after using the curriculum were that students who studied using the developed curriculum had higher public mind towards family, school, and society from measuring four times at the .05 level of significance. Additionally, students were satisfied with the developed curriculum and learning management at a high level. Key words: Contemplative education, public minds, public minds curriculum, public minds behavior.

A Pedagogia Contemplativa no Ensino Superior: Para uma Abordagem Completa ao que o Ser Humano Convoca

Este artigo apresenta uma reflexão teórica sobre a abordagem contemplativa no ensino superior. Partindo‑se de tradições filosóficas milenares para a educação e transformação da pessoa, avança‑se para uma reflexão em torno do impacto positivo da emergência da ciência na modernidade e, simultaneamente, do efeito de obscurecimento de vias de conhecimento bastante valorizadas até então, sendo o caso das práticas contemplativas. Chama‑se a atenção para a inquestionável necessidade de abertura a um novo horizonte paradigmático na concetualização do humano, que está a fazer emergir com grande vigor a designada viragem contemplativa, agora com o apoio sólido da própria ciência. Desenvolve‑se a ideia de que a pedagogia contemplativa não pode ser dispensada no ensino superior, ao ter‑se em consideração a essência dos conceitos de educação e de universitas que necessariamente abrangem a formação de pessoas mais esclarecidas e preparadas tecnicamente, mas também seres humanos mais equilibrados, justos, mais conhecedores de si próprios e completos. Propõe‑se, por conseguinte, que as abordagens contemplativas permitirão superar o estado de consciência objetificada dominante, promovendo o conhecimento genuinamente relacional. Apresenta‑se, de seguida, um breve apontamento do movimento da educação contemplativa e sintetizam‑se os principais resultados da sua aplicação no ensino superior.

Contemplative Pedagogy and Mindfulness: Developing Creative Attention in an Age of Distraction

Over the last decade, there has been a considerable expansion of mindfulness programmes into a number of different domains of contemporary life, such as corporations, schools, hospitals and even the military. Understanding the reasons for this phenomenon involves, I argue, reflecting upon the nature of contemporary capitalism and mapping the complexity of navigating new digital technologies that make multiple and accelerated solicitations upon attention and our affective lives. Whilst acknowledging the benefits of mindfulness practice, this article argues that it is equally important to attend to the ethical framework that gives orientation to these practices and the outer conditions that shape lived daily experience, such as school or work environments. I suggest that the well-meaning efforts to secularise mindfulness, provide scientific evidence for its effectiveness, and introduce it to wider publics may have served to impoverish the rich contribution that practices of mindfulness, situated within a broader ethical framework, can make to human lives, and arguably contribute to the educational endeavour. For example, the emphasis on transforming inner conditions of students’ lives can lead to the neglect of outer conditions, such as structural inequality, or unhealthy and exploitative work practices. This can result in practices that privilege individual wellbeing over compassion and concern for the happiness of others, providing a buffer against loving attention to the world and others. Instead, I ask how mindfulness in educational settings could come to be viewed in a different light if we reflect upon the ways in which school environments and curricula can promote mindfulness, awareness, sensitive inquiry, and contemplative practices through the day, rather than offering it as a discrete intervention focused on the self and wellbeing.

Intercultural Philosophy and the Nondual Wisdom of ‘Basic Goodness’: Implications for Contemplative and Transformative Education

Radical personal and systemic social transformation is urgently needed to address world-wide violence and inequality, pervasive moral confusion and corruption, and the rapid, unprecedented global destruction of our environment. Recent years have seen an embrace of intersubjectivity within discourse on educational transformation within academia and the public sphere. As well, there has been a turn toward contemplative education initiatives within North American schools, colleges and universities. This article contends that these turns might benefit from openness to the ontologies, epistemologies, and ethics of the ‘wisdom traditions’ from which many contemplative practices are drawn. To illustrate this point, we discuss the value of intercultural philosophy of education, and introduce Eastern philosophical ideas, specifically, the Shambhala Buddhist notion of the nondual ground and wisdom of basic goodness and related teachings. We detail how awareness of basic goodness and its holistic expression in the ground, path, and fruition of Shambhala teachings can open vital questions regarding intersubjectivity, challenge and reinvigorate aspects of current engagements with contemplative practices, and provide significant insights and educational paths for transformational endeavours in neoliberal times. Informed by our learning from Shambhala, we conclude with a deepened understanding of intercultural philosophy of education.

Like an Elephant Pricked by a Thorn: Buddhist Meditation Instructions as a Door to Deep Listening

Like an Elephant Pricked by a Thorn:Buddhist Meditation Instructions as a Door to Deep Listening Willa B. Miller The phrase “deep listening” has been circulating in recent years in the contexts of contemplative education, psychotherapy, pastoral care, and the arts. This article is a reflection on deep listening from a Buddhist perspective, as it might support the ongoing development of career educators, although this reflection might apply equally well to ministers and (in the Buddhist world) dharma teachers. My motivation to contribute to this discourse of listening is spurred by the belief that the effectiveness of educators, ministers, and dharma teachers might be enhanced by training in the art of listening. These career professionals share a key aspect of their role in common: They get up in front of groups of people to teach or preach. In this performative role, it is possible for teachers (or preachers) to become so accustomed to being the source of information that a dynamic is created, inside and outside the classroom or pulpit, in which discourse is weighted primarily in one direction. This dynamic, I would argue, prevents optimal learning and stunts the feedback loop necessary for pedagogical health, both for students and for their educators. Listening, as a valued pedagogical discipline on the part of the teacher, has the potential to rebalance this dynamic. To educate effectively, we need to come to know the hearts and minds of those we educating, not as a theoretical group but as individuals. It takes time, effort, patience, and a dose of curiosity to listen attentively to students, to get to know them. But this effort is worth it. Only once we begin to listen to the voice of their interests, passions, and history can we begin to understand or assess their needs. Every human being is in formation. Every human being is completely unique. Listening, with curiosity and attention, is a window into the formation of the human being in his or her uniqueness. To the degree that we become familiar with the unique in our students is the degree to which we can effectively meet them where they are. There are as many definitions of deep listening as there are theorists. On a panel on the topic of deep listening at the 2013 American Academy of Religions meeting, Duane Bidwell of the Claremont School of Theology aptly noted that deep listening is [End Page 15] “an undertheorized category.” It is not a term that has been claimed by only one field or person, but it has become popular in some religious circles and psychotherapeutic circles as a term that implies that listening can dive below the surface contents of a narrative. Two years ago, in a chapter of an anthology titled The Arts of Contemplative Care, I proposed that Buddhist practices of self-cultivation may provide models that can be adapted for applications of deep listening in a context of spiritual care.1 In that chapter, I noted that Patrul Rinpoche’s three points of “how not to listen” found in The Words of My Perfect Teacher (Kun bzang bla med zhal lung)2 can help us reflect on the difference between poor and effective listening techniques in the context of spiritual care. In this article, taking a similar approach but with different material, I will explore how instructions on meditation culled from the Tibetan Buddhist tradition can be adapted to develop a discipline of deep listening for educators. In exploring this topic, I will also propose a definition of deep listening to act as support for the discipline itself. Specifically, I draw on religious instructions found in a Tibetan genre called “māhamudrā meditation instructions” (phyag chen sgom khrid), from within the Kagyu (‘brug pa bka’ brgyud) school of Tibetan Buddhism, to construct a definition of deep listening for use in educational contexts. The term “deep” (zab mo) often appears in Tibetan religious exegesis as an adjective modifying the word “dharma” (teaching). There, we find the term “deep teaching” (chos zab mo) juxtaposed with the term “vast teaching” (chos rgya che ba) in Tibetan commentaries. To say that a teaching is deep (zab mo) in the Buddhist context is to indicate that it...

A Brief History of the Current Reemergence of Contemplative Education

This article explores the history of the current reemergence of a contemplative orientation in education. While referencing an ancient history, it primarily examines the history of contemporary contemplative education through three significant stages, focusing on the third. The first was arguably initiated by the introduction of Buddhism to the United States through Chinese immigration that started in 1840, and the second began in the late 1960s and early 1970s with the establishment of three significant tertiary institutions that engage contemplative practice and theory. The third, which began in 1995 with the founding of the Centre for Contemplative Mind in Society, is introduced through five developmental influences. Linked with this is the concurrent development and growing intersection of contemplative and transformative education. This contemporary and ancient history traces the continuing presence of the contemplative in education to counter suggestions that contemplative education may be a fleeting trend. Rather, it indicates that contemplative practice, which grounds this approach in education, is an essential aspect of who we are and how we learn.

Contemplative Education: A Systematic, Evidence-Based Review of the effect of Meditation Interventions in Schools

Schools need reliable evidence about the outcomes of meditation programs before they consider if and how such programmes can influence learning agendas, curriculum and timetables. This paper reviewed evidence from 15 peer-reviewed studies of school meditation programmes with respect to three student outcomes: well-being, social competence and academic achievement. In total, there were 76 results where effect sizes could be calculated. The overall number of participants in the effect size analyses was 1,797. Of the 76 effect sizes calculated, 61 % were statistically significant. Sixty-seven per cent of the results had small effects on student outcomes, 24 % of the results had medium effect strength and 9 % showed a large effect of meditation upon student outcomes. Transcendental meditation programmes had a higher percentage of significant effects than mindfulness-based and other types of meditation programmes, but this may be to do with the settings and programme delivery rather than the technique itself. Programme elements such as duration, frequency of practice and type of instructor influenced student outcomes. A conceptual model is put forward based on two propositions: proposition 1—meditation positively influences student success by increasing cognitive functioning; proposition 2—meditation positively influences student success by increasing emotional regulation. Suggestions are made to stimulate future research and to assist in the development of more efficacious applications for meditation in schools.

Contemplative Education Approaches to Teaching Teacher Preparation Program

The purpose of this research was to developing instructions for Teacher Preparation Program in Khon Kaen University. The main intention is to make the learner's mind more aware of the human condition and to improve program objectives and learning through contemplative approaches. The 4 courses target in the first semester of 2012 academic year were students in Art Education Program and Teaching Japanese Program; Aesthetic Education,Art for Special-Needs Children, Introduction to Educational Philosophy and Ethics for Profession Teaching. The study was involving qualitative method, contemplative education approaches were used through mindfulness, deep listening, storytelling, sharing experiences together with dialogue, world café technique, drawing and reflection journaling. The results from reflective papers, observation and focus group were analyzed by content analysis. The research findings found that the contemplative teaching can support the development of attention, insight, emotional self- regulation, empathy, compassion for self and others and action in order to encourage and transform self-learning, deepens learning and builds inner strengths and skills. Through these approaches they were learning to reduce stress, enhance and improve classroom climates, and were helping students to calm their bodies and minds, focus their attention, and even open their hearts by exchange of learning ideas. The contemplative education approach is enabled students to recognize and properly tend to behavioural patterns and enabled students to process facts which led to contemplation and ultimately to wisdom.

Ethics Education as Philosophical Practice in advance

John Dewey wrote of moral education as growth from impulsive behavior to a “reflective morality,” involving the pursuit of ends-in-view identified through practices of critical reflection and social interaction. The essays in this section explore a variety of such practices as a philosophical approach to K–12 ethics education. The essays draw on, and contribute to three educational movements that aim for particular kinds of reflective consciousness and agency. Socratic Pedagogy engages students in problematizing the status quo, inquiry to identify truth, and self-correction. Critical Pedagogy utilizes school subjects to raise students’ political awareness and as methods of political inquiry and agency. Contemplative Pedagogy introduces practices of mindfulness to help students cultivate curiosity and attention and to bring personal insight to bear on their studies. Teaching ethics as a series of philosophical practices helps students and teachers become more sensitive to ethical meaning and skillful in ethical inquiry and agency.

Returning to Silence, Connecting to Wholeness: Contemplative Pedagogy for Critical Social Work Education

This article introduces contemplative silence and the wholeness of being into critical social work education. It draws on in-depth interviews with students 1 year after the completion of a course to reflect on the impact of contemplative practice and mindfulness practice on the students' personal lives and critical social work practice. Students' reflection shows the power of contemplative pedagogy and mindfulness in deepening their awareness through the 5 senses: sight, smell, touch, hearing, and taste. They came to embody critical reflective practice in a way that is not achieved to the same depth through conventional teaching and learning of critical practice with only the mind.

Integrating Contemplative Education and Contemporary Performance

AbstractThe Master of Fine Arts (MFA) in Theater: Contemporary Performance is a graduate program at Naropa University that integrates contemplative education with interdisciplinary conservatory‐level performing arts training. This chapter discusses how MFA faculty and students characterize contemplative education and how students view the impact of contemplative education on their personal and professional development.

The Formation and Development of the Mindful Campus

AbstractThis chapter recounts the development of faculty and student groups whose purposes are to promote mindfulness and contemplative pedagogy on the California State University–Chico campus through work both on the campus and in the greater Chico community.

Peak Oil, Peak Water, Peak Education

AbstractThis chapter argues that today's dominant forms of education are insufficient for today's world because they ignore the vast and conventionally untapped resource that lies in the disciplined inwardness that is contemplative life. It then surveys a range of transformative examples that are emerging in the educational movement known as “contemplative education.”

The Annual Meeting of the Society for Buddhist-Christian Studies

The Annual Meeting of the Society for Buddhist-Christian Studies Sandra Costen Kunz and Jonathan A. Seitz The Society for Buddhist-Christian Studies (SBCS) is one of more than two dozen scholarly societies that have been formally recognized by the American Academy of Religion as Related Scholarly Organizations. The pattern for many years has been for the SBCS to hold its annual meeting in conjunction with the annual meeting of the AAR. On the Friday before the AAR’s Annual Meeting begins, the Society’s board meets in the morning and early afternoon, followed by an AAR-advertised session late that afternoon. On Saturday, another paper session or panel is followed by the Society’s annual members’ meeting. A highlight of the 2012 SBCS annual meeting was the unanimous approval, first by the governing board and later by the membership in attendance, of a major revision of the society’s bylaws. This revision focused largely on updates necessitated by changes in the ways scholars communicate day-to-day and in scholarly publications, and in international banking practices, because of the expanding use of electronic media. This revision was well over a year in the making, with particularly generous input of time and thought by former board member Grace Burford and Treasurer Guy McCloskey, and with efficient guidance by President Terry Muck. Another highlight of this 2012 gathering was the announcement at the board meeting that the SBCS’s reapplication for formal status as a Related Scholarly Organization of the AAR was accepted for another five years. Among other privileges, this status makes it possible for us to communicate our calls for papers, session plans, and annual meeting schedule through AAR’s website and print publications. At the governing board meeting, Treasurer McCloskey noted an increase of more than 7 percent in paying members, but it was agreed that the society could carry [End Page 193] out its purposes more effectively if we were to welcome more new members. One especially notable new member is C. Denise Yarbrough (University of Rochester), who was unanimously approved at the members meeting as the Christian co-editor of this journal, along with Buddhist co-editor Wakoh Shannon Hickey (Notre Dame of Maryland University), who signed on in 2011. Rita Gross, who formerly co-edited the journal and was president of the Society, was elected to the board, replacing Amos Yong, whose term ended in 2012. We are extremely grateful for his leadership in many areas, including the Streng Book Award Committee. Abraham Vélez de Cea was unanimously approved to chair the Streng Book Award Committee, with Mary Jeanne Larabee continuing on the committee and David Gardiner being approved as the third member. Alice Keefe, in her vice presidential role as program chair, took note of the lively discussion about possible topics for next year’s panel sessions. The Friday afternoon seminar was titled “Contemplative Pedagogy: Pitfalls and Potentials.” Panelists included John D. Copenhaver (Shenandoah University), Kristine T. Utterback (University of Wyoming), Andrew O. Fort (Texas Christian University), and Judith Simmer-Brown (Naropa University). The respondent was William H. Green (Tougaloo College), and Wakoh Shannon Hickey (Notre Dame of Maryland University) presided. Versions of the four panelists’ papers are included in this volume of the journal, as well as additional papers on the topic by other authors. In lieu of its customary field trip, this year the SBCS encouraged participants to attend the new film Jesus & Buddha: Practicing across Traditions (Old Dog Documentaries, 2012), screened on Friday night before the AAR Annual Meeting. In the film, three leading figures in Buddhist-Christian dialogue were interviewed: Paul F. Knitter (Union Theological Seminary), Robert Kennedy, SJ (St. Peter’s College), and Chung Hyun Kyung (Union Theological Seminary). A discussion, over which Knitter presided, followed the film. The Saturday panel was “The Ethics of Wealth in a World of Economic Inequality: Buddhist and Christian Perspectives.” Panelists included Joerg Rieger (Southern Methodist University), Alan Jay Richard (Realistic Living, Inc.), and Carol S. Anderson (Kalamazoo College). The respondent was Mark Wood (Virginia Commonwealth University), and Alice A. Keefe (University of Wisconsin) presided. At the end of this session, before the member’s meeting, we enjoyed P. J. Johnston’s...